Evening Star Newspaper, July 9, 1896, Page 16

eee THE EVENING STAR, THURSDAY, JULY 9, 1896-EIGHTEEN PAGES. 15 for all things commanded are possible to/ live if the river of life is in our hearts—¢ him that belleveth. Walking with humble confidence the way of God’s command- nts befcre God and man. (@) By continuing to take up the cross and to receive the pure milk of God's word, growing in grace and in the knowledge of jesus ‘ist. ? Thee ole rules will lead the believer in the path and cause him to grow in peace joy all the days of his Ife, and when g years shal be lost in eternity, he continue to grow in bliss and heavenly glory. The Lord will be his sun and his crown, and he shall be forever with the ord, 3 perfection of spiritual life : fullness and grand- ing of Kings will burst on our bliss of the redeemed shall ts” jon, and t realized, and we shall join in the s: , “Hallelijah, for the Lord the redeemed, in that jand sions are tinged with the ¢ ight of immortality.” Angels and irits are its citizens, waose lot es, but one of joy. happiress and calm repose, innocent and tractatle, bearing In thetr hands palm branches mbols of their wondrous vic- tery; and who are living with God in the heaven of heavens, and shall continue throughout the endless ages of eternity, with no bar of sickness, no distance of time or place, no guif of death or the grave part us. all meet in the bosom of , the founta of divine Oh! that ble: “meeting which shall put us beyend the smiling and the weep- renditions by Rader of San Francisco ad- the assemblage. The simplicity and force of h ourse was marked. . Mr. Rader’s Remarks. Mr. Rader said: ‘cording to Paul, man ts a trinity, com- -d of body, soul and spirit. The body is the physical house, the soul the seat and scurce of life, the naimating principal of ical organization; the spirit, that s something which laughs and ¢ throbs with emotion; worships God and refuses to die forever. The pth of man spiritually includes all his able manhood; it embraces all that is tilly good within him—all that re- P serve force that is latent in his moral na- ture. The depth of the spiritual may be measured py one’s desires. If the soul out music, You are a musician, may not be able to strike a yeur mind answers to the highest though on poetry, you are a poet, though you may not be able to construct a word of rhym: It, Eke Wordswerth, you see in a flow: “thoughts too deep for tears,” you are a lever of nature, tho yon may be unable tc express that love In Speech. And If you lave a genuine longing to be a better man or a better woman, a desire to live a no- 1 life, you are spiritual, though you be weak and unable to realize your intentions. It is a duty we owe to our- es to make the most of our spiritual nature. The man who refuses to cultivate his best nature is as great a criminal be- God as he who -wastes his force and iss: s his strength. Indifference is a: bad as intemperance. If we have a party for prohibition we should have also a party fcr stimulation. For the most part we are responsible for the depth and richness of cur own spirituality. Circumstances deep- life, sorrows stir and awaken the It sometimes disturbs nature as dyn- moves the solid rock. Sotrow !s ad and tears are medicine. The great grief mellows us and draws us nearer God. ‘There are flowers that must be crushed be- they expend their fragrance. John on wroie his grandest words when God ained his eyes. Dante, in the solemn plendor of his grief, became a genius. John Bunyan became great in the shadows ef Bedford jail. Tennyson constructed that marvelous tribute, more lasting and magni- ficient than any material monument, “In Memorium,” because his college friemd has sed away suddenly in the world beyond. Wher Jennie Lind sang in Castle Garden, New York, Goldsmith, hearing her wonder- ful voice, remarked, “If I could marry that weman and break her heart she would sing like a nightingale.” He did break her heart, and the voice of the Swedish nightin- gale will never die. Science asks, “Whence comes the spiritual in man?” The story of its birth kas never been told. The wisdom of the world stands mute before the mys- tery of this fact, as children on the shore watch the ship emerge from the dense fos, and passing in magnificent action before them they see it disappear again in the fog bank beyond. This evolution and escha- tology alike are shrouded in mist, and the henest thinker must stand before these phenomena in the agnosticism of Paul and say, “Now we see through a glass darkly; but then face to face we shall know even as we are known.” One thing we know, that the spiritual within us {s to live for- ever. When all things are destroyed, when the mocn is blood and the earth shail meet with fervent heat, the spirit, that passion- ate and immortal self, shall stand on the summit of the destroyed years and reach for the living God. Our duty is to eld it up blameless; and not our spirits «nly, but cur bodies and souls blameless to the God who gave it for the eternal life, is but the mortal life writ in larger type. The service was concluded with “a quiet hour.” conducted by Rev. T. G. Langdale of Clark, South Dakota. JOHN WESLEY A. M. E. ZION. for a response to the grandest though you ingle note. I out There were three speakers at the John w African M. E. Zion Church, Con- necticut avenue near L street northwest, where a good-sized audience assembled last @icht in spite of the rain. In the absence of the paster, Dr. R. A. Fisher, Rev. 3. W. Rice presided. The service was opened by singing “Onward, Christian Soldiers,” which was followed with a scripture read- ing by Rev. J. E. Mason of Rochester, N. ¥., and prayer by Rey. P. P. Watson of Evaufort, S. C. Mr. W. H. Strong of De- trott, President of the Michigan State Union, was the first speaker. Mr. Strong's Address. Strong sai things which are seen are temporal. rly two thousand years ago, in Cor- . the beautiful metropolis of southern was a church in the midst of the y. Not only was the city fair to- look on, but full of the bustle of business, the itement of pleasure, the cankerous wick- edness of self-seeking wealth. It was a spiritually minded church, full of thoughts ng to heaven and of temptations lur- ing toward hell. To this church Paul wrote at least two ters, and in the second he that the real things are the inside ings, and that outward show, whether it he in church life, in business, or in society, is passing and temporary. History and daily life alike voice the same eternal an- tagonism. Thirty and five years ago our ears were deafened with the roar of war; the factors seemed to be men, money and muskets; it seemed as if old John Brown had gone defeated to his grave, but the end was not so wrought out. What kept the nation tozether? Not facts, but faith. Not arithmetic, but the Bible. Not prefer- ence, nor prejudice, but an abiding sense that right was right, since God was God, and all the past tells the same story that f 1s always the coward, faith has al- ways won the day. I would turn aside a moment for just a word of caution. We are tempted to think of the unseen as something awful and un- canny; ghost stories have frightened us; the very term “Holy Ghost” ts misleading to many minds. Spirituality Is not spir- itualism. Religion hag been fringed with superstition, but that type of spiritualism which conceives spirits in the heavenly land as turning tables or thumping doors to surprise an audience is sometimes en- tertaining, but never helpful. The spiritual life is the real life. Spiritu- ality is not a place, but an attitude. Spir- iruality is never selfishness. There is a battle of the standards not only in finance, but in the soul of every man. So was it in Corinth, so it is today. Flesh and spirit, self-indulgence and self- sacrifice. An act may he spiritual Sptr- ituality looks up and out; it looks up to God and out for men. Spirituality is not simply religious meditation; it is not the babbling brook of psalm and hymn sing- ing; it is not like a pond In a park, made to look at, but it is a great living current, directing us ever forward. I would repeat. spirituality is self-surrender. How are we to deepen it? As Jesus deepened the spirit- ual life of the woman at Jacob's well. First by removing our prejudice and having our eyes open to see the truth. Second, by lift- ing up our ideals of life and finding that sin and not the weight of the bucket is the heaviest load. We deepen water in a stream by dredg- ing it out, digging away the dirt, stone or sandbar. We narrow the channel to give strength to the current. We mak the channel with stakes and buoys and obey them. We build dams to stop the waste of Worldiiness, the draining away of force. We want depth in the river and “every- thing shall live whither the river cometh.” Whatever the sphere in which we work; wherever the home In which we live; what- ever the end we seek in our lives, all shal the choir | | j heard: deep, strong, mighty, overflowing current, bearing the world’s burdens and ours to the foot of the throne of God. Dr. Meson was the next one to address the audience. Mr. Mason’s Addre: Mr. Mason sald: We are exhorted by the Scriptures to set our affections on things above and not on things on earth; to lay up for ourselves treasures in heaven. Of these things we acknowledge the truth, but it is to be feared that many go further, or at most resolve within themselves that they will become spiritual-minded when this world and its concerns are fading from their view, and the next fs opening upon them. I would de- scribe spiritual-min-ledness as consisting in a following oi God's will instead of our own; as a subjection of the body to the spirit, a deliberate seeking after things eternal in- stead of things temporal, and this under all circumstances of our daily life. He who in- tends deepening his spiritual life will be a man of prayer, for prayer alone can fix his thoughts on the world unseen. He will live in habits of self-denial, for not otherwise wiil he gain the mastery over those fleshly lusts and appetites which war against the soul. He will cultivate a spirit of awe and reverence for holy things as knowing that irreverence is the first step to unbelief. He wil! never be unduly anxious to speak much openly on subjects connected with religicn, as knowing the danger to himself lest his professions should outrun his performances, and danger to others,lest, from his example, they shouid get into a careless way of speaking of holy things. His light will shine before men because they who watch him will see that he is diligently discharging the duties of that state of life to which it has pleased God to call him, but there will be no ostentation or display, rather he will live in his own thoughts and be so cautious of exposing them to that world which he has renounced that to casual observers there will seem to be nothing peculiar about him. The great mass of Christians, it is to be feared, owe what they have of relizion to accident more than any other cause. They do certain things because it is the way of the world to do them; they abstain from others because the habits of society seem to require it. To the spiritual-minded man God Will be everything and the world noth- ing. The first and chiefest aid to spiritual- mindedness is that of God the Holy Ghost. He dwelleth in us, is ever ready to assist us: cleanses and purities the heart. He renews us where everything has been decayed by the fraud and malice of the devil or by our own carnal will and failures. How dili:ent- ly, therfore, should we listen to His voice, how carefully should we attend to it when how wakefui should we be lest by thought or word or action we should grieve Him, or quench the fire which He has kin- died within us. The next great aid which has been provided for those who are aiming at deepening the spiritual life is to he found in the privileges which the church offers us. As she sees Christ in all things, so she will lead us to do the same. With her daily round of prayer and praise, it should prepare us while still on earth for the never-ending services of heaven and the unceasing adora- tion of our Lord. To the better accomplish- ment of this purpose let us constantly ask the question, “What lack I yet?" How far am I walking worthy of the Lord unto all pleasing? In order to judge accurately of that standard of perfection which God is pleased to set forth as the model for our imitation, we must refer, not to the opinions and language of the world about us, but to His own word. He has set forth His eternal Son, the head of the church, as the example which the members of His body are to fol- low. No lower standard; no, not that of the purest saint or the highest angel will be sufficient. In seeking to deepen your spiritual life you must be guided not by the state of your religious feelings, but by a strict review and unshrinking self-examina- tion. Whether or not you can trace in your- selves a steady development in the true light of the sprit, a gradual maturing and ripen- ing of the full fruit of holiness. ‘There is no criterion so little to be trusted, in estimat- ing our Christian status, than arguments drawn from the state of our religious feel- ings. Religion does not consist in excite- ment, but in action. No man who is in earnest but will have some natural fervor, a fervor which must be trained, not re- pressed. But still this fervor will vary in intensity in different constitutions. And, therefore, it is conceivable that a man may discharge his daily duties to God without his being sensible to himself of any very lively emotions about him. His heart and feeling may appear to himself cold, and yet this may not arise from unbelief, but from his natural temperament of mind. We aro ; hever to fancy that we have attained to that degree of righteousness that is suffi- cient. To halt, to look back, or to slumber are but so many tokens of impending ruin. Let us beware of mistaking words and pro- fessions for Christian faith, and of con- founding good teeling with good works. We are Christ's soldiers and are fighting under His banner. Our duty is not only not to lose heart, but to press forward and gain more ground continually. Rey. P. P. Watson then spoke on the same general topic. Mr. Watson's Addre: Mr. Watson said: The closing of the nineteenth century witnesses an effort that is almost universal in our schools and colleges looking forward to the building up of a strong, vigorous manhood and womanhood, laying deep the foundations for mental, moral and spiritual life. The life of Christ, His association with His rejation to His disciples gives emphasis to the possibility and the necessi- ty of a progress in the deepening of the spiritual life. It is plain to us that there are many who have received Christ, but are not working for Christ as they snculd. They seem to be in possession of certain gifts and graces that, if used, would teil on the lives and consciences of men, but there is @ want of enthusiasm, and this demon- strates the want of a deeper consecration and sanctification for the services of the Lord. He who would enjoy the benefits of a deeper spiritual life must throw open the windows of his soul and let the beams of Christ, the son of righteousness, fall there- on. This being done our is lost in the will of God; our bodies are yielded up, and becoming emptied of self,- Ged fills us with His spirit. This state br:ngs us into com- munion with God, and communion {s one of the essential means for the deepening of spiritual Mfe. Another means for the deep- ening of the spiritual life is the inspired word of God—appropriating it by a spiritual assimilation to the wants of the soul. The history cf the Christian church from the days of the aposiles to the present time is a history of the glorious achievements of men and women whose hearts have been touched, whose lips have heen purified, whos: intellects have been consecrated, and whose souls have been surcharged ‘with holy fire. This deepening of the spiritual life works wonders in the soul. It brings man into a closer relation with God. He understands more thoroughly his duties to bey and delegates more in the services of God. God with us and success will come: God with us and the windows of heaven will be opened and showers of blessings will come down upon us; God with us, and we shall leave an impression upon this city, her business and commercial enterprises, her home, her schools, her colleges, and her churches, that shall enhance the peace and prosperity of her inhabitants. Gcd with us, and the nation’s capital shall feel a spirit- ual shock, unparalleled in her history, that shall bless her and magnify her among the cities of the world. In the absence of Rev. William Shaw of Atlanta, Ga., the quiet hour was omitted. The music was led by Mary E. Harvey, the organist, and James E. Compton, leader. CALVARY BAPTIST CHURCH. An !mmenge congregation filled every seat in the Calvary Baptist Church. They pack- ed against the walls and filled the aisies and stairways. Dr. Samuel H. Greene, the pastor, announced that there was nearly as much more room in the “adult room” as in the church proper, and if those who were sianding would go into that room speakers would be provided for them, and music would be conducted by Mr. Judd. This was immediately taken advantage of, and, without seeming to affect the size of the crowd in the church, the adult room was quickly filled, there being no more room than in the church. The music of the main meeting was di- rected by P. H. Bristow, the organist being B. Frank Gebest. The singing was heartily entered into by the entire con, tion, Rev. Dr. Greene presided and conducted the exercises, offering prayer. The first speaker was Rev. J. T. Mc- Crory, D.D., of Pittsburg, president of the Pennsylvania union. The speaker referred to Peter’s efforts to deepen the spiritual life, summing it all up in the word “grow.” That word was powerful, and meant a great deal. To grow was to strengthen and deepen the spiritual Hfe. Disappointment, he said, sometimes dampens the spiritual life. He pointed out how to meet these disappoint- ments and overcome them. By faith a man would overcome all and mount higher and higher. The Christian life has to grow. He. exhorted Christian young people not to stop growing in the spirit of God. The glories of Christianity would be appre- ciated when disappointments disappear and full growth has been attained. The study of the Bible would assist in the proper growth. Dr. McCrory emphasized the im- portance of Christian Endeavor-rs ke-ping their pledges by reading their Bibles every day. God would help the young people to TOW. "Rev. Dr Smith Baker of Boston, Mass., was the second and last speaker. Dr. Baker's Address. Dr. Baker said: The material is a type of the spiritual. The laws of the lower represent the laws of the higher. The wise men of the Old Testament constantly refer to them. “Go to the ant, thou sluggard, learn her ways and be wise.” “The spider layeth hold with her hands and is in kings’ palaces.” No other teacher is so fruitful in this method as our’ Lord. “Consider the lilies how they grow.” “The kingdom of heaven is like unto a grain of mustard seed.” “A sower went forth to sow,” and without some kind of a material illustration He did not speak to them. There are but few so instructive, complete and beautiful types of the nature and growth of the Christian life as that of the healthy tree. The tree has an unseen and an outward life; so has the Christian. The tree has trunk and branches, without which its inner life could not be manifested, so the spiritual life has its great fundamental doctrines and moral precepts which give it strength and without which it would be only a changing sentiment. This is the importance of our subject. “The Deepening of the Spiritual Life.” The strength of the tree depends upon its roots, the beauty of the tree depends upon its roots, and the usefulness of the tree depends upon its roots, How is the unseen life of the roots to be cultivated? The first thing for ‘the deepening of the life of the tree is nutrition. The soil must be rich in that which feeds the sap of the tree. Thus in the deepening of the spirit- ual life the love of Christ is not enough. The Christian life must be rooted in the truth or it will be but a transient emo- tion without strength or fruit. The Wible is that truth; it is the soil in which the faith of the soul is to grow. All other soil is desert land for the spiritual life. There is no nutrition for the divine life in heathen mythologies or ancient philosophies or modern science. As well try to satisfy the hungry body with his- torical facts or the healthy eye with moon- light, or the natural affections with paper doli.: or marble statues as to seek to satis- fy tae soul with anything less than the re- veaied Word of God. Mere intelligence cannot unlock spiritual mysteries. Secular education cannot feed the soul any more than agates and pearls and beautiful stones can feed the roots of a tree. Secular education must fall before the cross, be baptized with the spirit anc warmed with the love of Christ before i can deepen the spiritual life. : _ The Bible is the basis of the Christian re- ligion. The Bible is the life of the Protes- tant Church. The Bible is the spiritual life of the world. A man in order to get the spirit of Shakespeare or of Browning must not only hear them read once in a while or read a few verses of them now and then, but he must read and read and study them over and over before the thought which moved the poet shall become clear and real to him. We must get into the words be- fore the sentiment can fill us. Thus with the Bible, it must be read and studied and its words and expressions become fixed in the brain before its spirit will fill and thrill the soul. There is no more important part of the Christian Endeavor pledge than that which requires its members to read a por- tion of God's word each day. Our Savior was made strong to resist temptation by being full of the word of God. The word of God is the sword of the Spirit, and when we are full of that word then the Spirit has something to work with. The truth of God is a lamp unto our path, and when we are full of that truth then the Spirit has something to illumine our way with. No other words are so suggestive, no other words are so penetrating, no other words are so reveling, no other words are s0 quickening, and no other words so sat- isfy the soul as the words in which the Spirit has been pleased to reveal God's will us. One verse of the Bible incarnate in one life develops that life more than all the schools and all the rituals of a whole gen- eration. It is communion which develops the mind and heart and soul. The poct communes with great ideas in nature. The scientist communes with the rocks and the stars and the forces of nature. The artist communes with some great thought as it whispers to his heart in the harmony of sound until his soul is fired and thrilled ‘vith a passion which finds expression at the keys of the organ, or in the matchless Powers of the human voice in song. Thus when the redeemed soul opens itself to the word of God in meditation, and to the Christ of God in prayer, and the saved man communes with his Savior as lover com- Mmunes with lover, then higher, broader, deeper and clearer views of truth come in- to the mind, and sweeter, intenser and richer love burns in the heart, and faith stronger and stronger enters’ into that within the veil, and hope brighter and brighter rises above all tears and all fears, and joy like the beams of the morning makes the world a chariot of victory upon which the Christian rides into glory. The closing exercise was the ‘quict hour,” conducted by C. N. Hunt of Minneapolis. He made a short and enthusiastic tatk to members of the Christian #ndeavor.- said that he was for many years an infidel and unbeliever, and took pride in it. Final- ly, the light broke in on him, and he was convinced. He talked on the subject’ of consecration and inspiration, and invited the congregation to join him in prayer. When prayer was conclud=d several short talks were made by Christians in the con- gregation, giving their experience in be- coming Christians and in doing Christian work. A period of silent prayer and a song ended the exercises. In the adult Sunday school room George Judd presided,.and directed the music, with Miss Minnie Roberts as pianist. The pro- gram there was somewhat different from that in the main room. C. N. Hunt spoke and was followed by Dr. Smith Baker and Rev. J. G. Muir, pastor of the E Street Baptist Church. FIRST. BAPTIST. The young people of the First Baptist Church, 16th and O streets, are the hosts of the Virginia delegation, but as the pco- from that state after a delay of several hours were momentarily expected, both the main auditorium of the church, where one of the preliminary meetings was going on, and the lecture roor as well, in which the headquarters are situated, presented ani- mated scenes when Rey. Chas. Stakely, pastor of the church, ascended the pulpit in the former and opened the meeting by requesting the choir of twenty picked voices, under the leadership of Prof. N. Du- shane Cloward, with Prof. John Porter Lawrence at the organ, to sing the Dox- ology. Dr. Stakely is known all over the north and south as one of the youngest and most successful Baptist preachers, and in the invocation which he offered some heartfelt words were delivered when he spoke of the great blessing which the dele- gates were receiving in being able to be present at one of the largest religious con- ventions of modern times; Washington city being doubly blessed in being the place of the convention. The people in the audience expected every minute to hear of the ar- rival of the Virginians in the room beneath, but their impatience was somewhat al- layed when Dr. Stakely announced that they were two or three hours late, and therefore would not arrive for an hour at least. Rev. W. F. McCauley from the buckeye state read the Scripture lesson, taking the twelfth Romans, and followed it with a short prayer. Prayer and praisé alternating with several addresses occu- Pled the major portion of the evening. Rev. Edgerton R. Young is a Canadian from Toronto, but he fuliy echoed the sen- timents of his American Endeavorers in his address: Dr. Young’s Addres: Dr. Young sai Said Henry Martyn, the’ devoted mission- ary, “Live more with Christ, catch more of His Spirit; for the Spirit of Christ is the Spirit of missions, and the nearer we get to Him the more intensely missionary we shall become.” Says Christ, our Lord and Master, “Go ye into all the world and preach the Gospel to every creature. And behold I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.” This endowraent of power ig the scriptural means for deepening the spiritual life—the Holy Spirit is life, and the origin of all life. At creation’s dawn He brooded over this new world, and from Him came the vitalizing ener; that brought life universal to this fair world of ours. It ts in the redemptive scheme that we see in the fullest light the greatness of the work assigned to the Holy Spirit. We do not know who selected this very important subject for these opening addresses at this great Christian Endeavor convention, but we know that no more im- portant or vital subject could have been suggested. For two reasons this is evident. First, for the spiritual happiness of every loyal Christian Endeavorer, and for every child of God everywhere. The reason why the Holy Spirit's work of deepening the spiritual life 1s so necessary and important is that there may be rendered to Him whose we are and whom we serve the highest and most efficient service. We are called not only to be like Him, but to be co- workers with Him. Our work is for the re- generaticn of immortal, eternal spirits. An ignorant world Is to be instructed, a pol- luted world to be regenerated, an enslaved werld te be disenthralled, a dark world to be illumined, a redeemed world to be brought to His feet. To this glorius work of the wide world’s evangelization are we called. - The other speaker was Rev. Dr. J. L. Campbell of New York. Mr. Campbell's Address. Mr. Campbell said: The subject we are considering this even- ing is one of living interest to every true child of God. The word translated ‘“con- vert” in the common version gf the Bible literally means “turn.” The beginning of the Christian life is not the close; its incep- tion is not its goal. Justification is our title to the skies. Sanctification is our meetness and our fitness for tie inherit- ance of the saints in light. We need not only fore Christians, but, if the world its going to be saved, we need also a higher standard of piety, Christians that can be weighed as well as numbered. There is a thing as having “life” and having ‘more abundantly.” Much of the con- fusion of thought on this whole subject arises from lack of clearly defined ideals toward which we are to press. What is the attainment we are to aspire after? It is not simply a system of rules we are to lay down and govern ourselves by. It does rot consist simply in breaking of bad habits. The holiness which the Bible en- joins is likeness to Christ. We are to be conformed to the image of His Son. We are to seek to think as Jesus thought, feel as Jesus felt, speak as Jesus spoke, walk as Jesus walked, so that we become Christ to the world This is to be obtained by holding fellowship with Him, While alone with Ged on the Holy Mount a glory that he wot not of shone from Moses’ face. One has said: “To live with Socrates-- with unveiled face—must have made one wise; with Aristides, just. Francis of Assisi must have made one gentle; Savona- rela, strong.” But to have lived with Christ? To have lived with Christ must have made one like Christ. In this way we rise above “our dead selves’ to better things. Cultivate an intimate acquaint- ance with Jesus and the world will lose its charm. The road to Christlikeness lies be- fore us in the New Testament. The first step is crucifixion. Jesus died, was buried, and arose aga So, too, with the be- liever. “But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world.” (Gal., vi:14.) The second step is coronation. Has there been a coronation day in your life when “in full and glad surrender you placed the crown upon His brow, crying, ‘Crown Him, crown Him, crown Him Lord of all.’ If the Bethany scene has taken place In your life, as well as the Calvary ore, then Jesus is your Lord as well as ycur Savior. The next step 1s prayer. Why should heirs of glory live in spiritual want and die in spiritual poverty when all the wealth of heaven is theirs? “Ask, ye shall receive.” “More things cre wrought by prayer than this world dreamed of.” ‘This brings me to the last step—the glories of Pentecost. We have followed the steps that lead up to it In every life, viz., crueifixion, coronation, prayer and Pente- ccst. We know Christ in the fellowship of His sufferings; we know Him in the maj- esty of His power, having made absolute surrender to Him as our exalted King we know Him in the intimacies of our deepest supplications, and as one who never turns us empty away; then we know Him in His blessing as unfolded to us by the Holy Ghost in Pentecostal fullness. There are holy mounts of fellowship still whence you can come down with your faces lit up with a new radiance. There are Peniecostal scenes that yet bless vur world. The audience gained an insight into the methods of Rev. Mr. McCauley during his previous prayer, but in the “quiet hour” they learned to appreciate him still more when he talked from the pulpit for fit- teen minutes in short intervals, inter- spersed with song. CENTRAL PRESBYTERIAN CHURCH. Most of those who crowded the Central Presbyterian Church last evening were members of the Canadian delegations, whose headquarters are at that church, but scattered among the congregation were delegates from the states of the Union and residents of the city. Quite a party of New Jersey people were present. Rev. A. W. Pitzer, D.D., pastor of the church, was announced in the program as the presiding officer, but on account cf ill- ness in his family he is compiled to be absent from the city. His place last night was filled by Mr. Selden M. Ely, president of the Y. P. S. C. E. of the church. Before the proceedings had advanced beyond the opening hymn, Mr. G. Sargent Elliott, cne of the elders of the church, spoke on be- half of Dr. Pitzer as to his regret at being compelled to be away during convention week. A corps of ushers was on hand, and members of the reception committee were kept busy checking umbrellas. ‘The music was led by the choir of fifty voices belung- ing to one of the chorus sections, under the direction of Mr. S. F. Birthright. After devetional exercises and the re- sponsive reading of Psalm clii., prayer was offered by Rev. John McMillan of the Ca- nadian delegation. He was followed by Rev. J. Clement French, D.D., of Newark, N. J., in a fifteen-minute address on the topic of the evening. As he stepped for- ward on the platform, the New Jersey con- Urgent of the audience gave him a loyal reception, waving fans, hand flags and handkerchiefs. Dr. French proved to be a forceful, earnest speaker, pointing his re- marks with pithy illustrations, and his words were listened to with concentrated interest. It was noticeable that a number of delegates were busily engaged in taking notes, So as to be able to take back to their societies some of the good things they gather at the convention. Mr. French's Address, Mr. French said: We all have one common theme tonight, ‘Deepening the Spiritual Life.” We are here not for the rivalries of learning or elo- quence, but for serious, earnest work. It is the call of God, as well as of men, to set the whole anthem of this convention to the keynote cf spiritual purpose and re- sult. My single hope is to find and define to you the paramount and practical work of Christian Endeavcr, which is best and Brandest, because of its direct and reflex- ive bearings. When Dr. Lyman Beecher was asked, ‘Doctor, you know many things, but what do you consider the greatest thing in life?” the sturdy old hero of forty re- vivals replied, “It 1s not philosophy; it is not theology; it is not controversy; it ‘s saving souls. I have sometimes feared that this expression, “soul saving, or soul winning,” may degenerate into cant, and perhaps prejudice some man who may not clearly understand {t. In its connection with our Christian Endeavor it means sim- ply thgt our leading, commanding purpose should be to present the religion of Christ as not only the one safe, sensible posses- sion of the individual, but as energizing, inspiring, making more valuable every- where experience, possession, deportment of human life and activity, just as pre- ciousness was given to Corinthian brass by the gold which was suffused through its entire substance. To drive souls is not to win them. The man forced at the point of a bayonet to bow and cross himself and mumble prayers before a crucifix would be only a pitiful counterfeit of a worshiper. I have small faith in those conversions which have not sprung from a clear view of the moral ugliness of sin as against a pure and holy God, and in which the heart is not won by the supreme excellence and beauty of the One who saves from its con- demning power. In his light nothing could be truer than the words of Lyman Beecher. Thus to win souls is the greatest thing in the world. Both for those who are saved and for those who have been instrumental in saving them. Now,Christian Endeavor- ers, we want it to strike into our very con- sciousness that our work.is in the very first place rescue work.. But let us not talk of converting man! That is God’s work. We can sow the seed upon. which He will send the quickening sun and rain. We can woo and win men into the spheres where the light of God’s truth ts shining. We cannot make them eat of the banquet, but we can spread the table and set a chair, and invite at leastgone hungry soul to oc- cupy it. We can put’ out the welcoming hand, and {f it is not: taken we shall, at least, be acquitted of coldness and neglect. We can pray mightily for them, but we rust add to our prayers the personal s0- licitation. This is our needed equipment for winning souls. It is important to have able preachers in our pulpits, but more im- portant to have consecrated workers in the society and in the church. ‘The Kingdom o? God will never come in all its strength and beauty until the whole rank and file of Christian Endeavorship are enlisted in a hand-to-hand fight with sin. We by no means underrate the power of a few steady consecrated souls. We remember that many a battle has teen decided, many a stronghold has been carried by ‘a forlorn hope. We remember the three hundred men of Gideon; the single regiment of Gar- ibaldi; the Old Guard of Napoleon; the gal- lant piercing of the Austrian ranks and of his own brave breast by Arnold of Winkel- reid, and we are made sure that with Go: on their side “one can chase a thousand and two can put ten tho: nd to flight.’ “Yes,” exclaimed John Wesley, “give me one hundred men who fear nothing but God, who hate nothing but sin, and who are determined to know nothing among men but Jesus Christ,-and Him crucified, and I will set the world on fire.” When Dr. French had taken ‘his seat, “Saved By Grace’ was sung as a duet by Miss Mamie Cowell and Mrs. N. ‘T. Eliott. The second speaker of the evening was Rey. Leander Keyser of Dayton, Ohio. Mr. Keyser’s Address, Mr. Keyser said: No man wants to be called shallow. Per- haps the shallower a man is the more he resents the imputation of shallowness. In the realm of thought there is a great deal of superficiality. There needs to be a deep- ening today of the intellectual life. Men are prone to Jump to conclusions of vast moment from insufficient data and re- search, throwing together a few partial truths and treating them as if they were the whole truth. Young men, often read one or two semi-scientific works and then proclaim themselves unbelievers; but af- terward, when they learn more and delve deeper, they feele less certain of their premises, and must either acknowledge tkemselves in crror or else proudly main- tain the stand they have taken, against the protests of conscience. It is never safe to be dogmatic while you are young. It is safe to hold your judg- ment in abeyance until you have investi- gated more thoroughly and looked upon all sides of a mooted question. If you are sure of the truth of your consctousness It is rght to be positive, but the supercilious dcgmatist only adverti: he shallowness of his mental operations. This is an age of culture—at least of the means of culture, and in that fact lies a world of hope for the race. But our bane may be our superfi- cial culture. As a mears of preparation for the deepening of the current of the spiritual life do not be satisfied with shal- low kuowledge if you would be a learner and help to solve the problems of the age. The chief bane of shallow culture 1s intel- lectual pride and from mental flippancy it is but a step to spiritual filppancy. There is need of more spirituality in our churches today; of u deepening of the stream of ind'vidual and church Iife. As long as men will cherish hatred and resentiaent in their hearts, or envy of another, or coveiousness, or greed of world- ly goods, or a spirit of fauit finding, or selfishress, or doubt; as long as they will be indifferent to the claims of God's louse, and God's day and God's word, or to the claims of humanity; as long as they will resort to little tricks of trade to gain advantage; as long as they make mere torms of worship, or mere religious per fermances a substitute for genuine Christ- like righteousness, just so long may they expect the fountains of their spiritual life to be dried up. To root sin from the heart requires heroic treatment of self, and the uttermost sin- cerity in scrutinizing our own motives and secret springs of life, but it is the only treatment that will effect a cure. It is a -urgical operation, but it is necessary. he deepened spiritual life tends to prac- tical results. It does not expend itself merely in plous meditaticn as the strained efforts of the mystics did. It leads the I deavorer to greater faithfulness in meeting the requirements of his pledge. It makes him a better worshiper, a better church member, a more generous giver, a more tender sympathizer, a more earnest soul winner, a more patriotic and righteous citizen, and adds every element that en- riches and enlarges his Christian manhood and makes him a more effective servant of Christ and his fellcw men. Rev. E. T. Root of Baltimore, Md., con- ducted the quiet hour. This servic faced by a brief introductory add the physical and spiritual need for quiet- ness and the beneficial effects of a season of rest, consisted of a series of silent pray- ers ang the singing of hymns in whispered earnestness, followed by fervid audible prayer, the congregation remaining with bowed heads while over all there brooded a sacred stillness and spirit of consecration With the Mizpah benediction, the congre- gation was dismissed, several ling-ring, however, to join with the choir in singing “Blest Be the Tie That Binds,” “Loyal Soldiers,” and other convention and Chris- tian Endeavor hymns. GURLEY MEMORIAL CHURCH. Notwithstanding the inclemercy of the weather quite a fair-sixed audience was present last night at the meeting at the yurley Memorlal Church. The rain did not dampen the enthusiasm with which the Endeavorers entered into the preliminary meeting of convention week. The meeting was opened with an organ prelude by Miss Neilie Sacrey, and after the invocation a duet, “The Evening Prayer,” arranged from Hemans, was rendered. After the reading of the 106d P:alm and the singing of a hymn the first speaker of the evening was introduced by Rey. J. R. Verbrycke, the pastor of the church. The Rey. J. H. Gamsson, D.D., of St. Louis, who was to have delivered this address, had not arrived, and Rev. James L. Hill, D.D., one of the trustees of the United Society, spoke in his place on the topic of the evening, “Deepening the Spir- itval Life.” He dealt first with what he called the greatest American vice, timidity, with regard to the expression of religious fe. He contrasted with the natural bold- ress of the American in all other matiers his reticence in declaring his position con- cerning spiritual affairs. He used the leaves of a tree as an illustration of the expression of spiritual life, and showed that if the follage was destroyed the tree was dealt a fatal blow, and in tHe same way the outward expression cf a Chris- Ulan’s religious life was essential to its well being. Dr. Hill said the greatest question with Ckristian people was “how can we reach those who are leaning toward us?” and mentioned the difficulty of touching those who stand on the middle ground. The best means of deepening the spiritual life was prayer, and the feeling of some personal responsibility in each heart, and in closing he spoke of the power for good if each one would try first, to be something, and, sec- Ondly, to do something. After a solo by Miss May Edmonston, “Abide in Me,” by Barter Johns, Rev. L. R. Dyott of Newark, N. J., addressed the audience. : Mr. Dyott’s Address. Mr. Dyott said: Christian Endeavorers and church mem- bers in general may be divided into three classes. First, there is a large class com- posed of all who are below the average. Whatever may be their peculiar expression of Christian life in its entirety, it is not so perfect in quality us the life of others. The second class 1s made of the average Christiars. Their life is not so. variable, their excellencles are not 80 spasmodic, the evidences of success in Christian work are not so few; they are better, perhaps, than the majority of Christians, but practical, applied Christianity everywhere is not the main issue with them. The third class is the smallest and the greatest of the three, making up in quality what they lack in quantity. They are above the average in everything pertaining to the Christian life. They are truly good; but their goodness is winsome, and not re- pulsive. It is not inane, awful, pale-faced, goody-goody goodness. ‘It is ‘not all the time shaking hands with self. It is not self-admirative. It is characteristic of this class that they are not satisfied with pres- ent attainments, feeling that there is no state of maturity that will not admit of advancement. Christ has declared spiritual birth to be the only cdndition of entrance into the kingdom of God. “Ye must be born again” is not a matter of choice, it is an ar- bitrary command. It is the announcement of an unalterable law. A person can no more live in the kingdom of God without being born into that kingdom than he can live in the natural world without being born into it. These premises are unchange- able. What, then, is the conclusion? Shall we make the sweeping, harsh assertion that only they are Christians who are beyond the average? No, emphatically no. They may, indeed, be Christians, but we must | affected by them. conclude that if they are they have spirit- ual ife. All created Ife, from a blade of grass to the highest archangel that flashes his wings in the ineffable light of the glorious throne of God, all created life everywhere, is de- termined by three things, viz: Its nature, its environments and. its limitations. I know that a fascinating philosophy teaches that we are creatures of environment. There are elements of truth in it. You were _born of Christian parents and reared under Christian influences. At the same time you were born, there came an innocent babe into a drunkard’s home. He was born under a parental curse. He grew in the most wicked surroundings. He was Environments did tha But this law is not fundamental. Natu: is stronger than environment. You may Plant the weed among the roses. Give it the same sunlight and air. Let the same showers refresh it. Let the same sunlight flash life about it, but it is still a weed. You may plant a rose among the weeds, and they may seek to hide it; they may, possibly, even kill it, but all the weeds in creation cannot make a weed of a rose. It is still a rose—to the day of its death it is still a rose. Among human beings the same law is dominant and pervasive. Disease in life and abnormality in devel- opment are fearful periods. But havoc y be averted. Remove the hot rocks. set the gentle rain and the gracious dew soften the soil. Let the mighty life go very deep. Let the sun whisper through’ the earth sweet messages of heaven. Lo! the earth bursts. Life breathes! All is joy. Downward, upward, inward, outward, on- ward, Godward. Oh, who ed possibilities of such life! Deeper spiritual life must be in contact with human needs. It becomes stronger through duty well done. It craves private devotion—indeed it cannot do without that, but its coxrelation is in practical Hfe. It refuses to be shut in a cloister. Deeper spiritcal life is found through duty intelligently met, cheerfully borne, faithfully done. Mr. Harry A. Kinports of New York con- ducted a “quiet hour” and asked those in the audience to search their hearts for secret faults. This period was brought to a close with an earnest prayer, and the congregation dismissed with a benediction. The members of the quartet, Miss May Zdmorston, Mrs. H. B. Hollifield, and Messrs. H. L. Murdock and H. P. Hoover, ccntributed liberally to the musical part of the program. MNETEENTH STREET BAPTIST. In addition to Christian Erdeavor em- Views ard bunting, a number of large pelms and bunches of fragrant fiowers brightened the Nineteenth Street Baptist Church, where the pastor, Rev. Walter H. Brooks, presided over a representative au- dience of Endeavcrers. A choir of 100 voices, under the direction of Mr. William A. Wallace, led the singing, Miss Alice Jackson presiding at the plano. The meet- ing was opened with a service of song, after which the pastor extended a hearty welcome to the audience, especially those who had come from afar. He pra’ that the meeting might result in a d irg of the spiritual life and that the visit- ors would return to their homes from the nation’s capital with new inspirations and with lives made better by tho visit. patter Sunshine All Along Your Way” aa sung, and then Rev. P. Thomas Stan- ford, the noted colored divine of Boston, addressed the assemblage. Mr. Stanford's Speech. Mr. Stanford said: Matthew, v:6: Blessed are they which hunger and thirst after righteousness. It is customary in the Arabian desert for the travelers, on reaching a spring, to leave a portion of food, so that if any unfortun- ate traveler should happen to visit the spring he would not only find water, but food also. A traveler, making his journey, was hin- dered for several days by sandstorms and many other difficulties, and when he had got a long way from the place of rest his food gave out, but, knowing the custom, he pressed on, hoping to find a spring. At last, when so weak he could scarcely walk, he spied a spring and used the last bit of strength he had left in reaching it. He locked about for food. He saw the [ttle leather bucket in which food is usually kept. He seized it and took out what he supposed to be a bundle containing cata- bles, but to his grief and sucprise, instead of food, the bundle contained pearls of the iirst water, valuing some hundreds of pounds, and his body was found >lutching the bag. He died of starvation. Human-ly speaking, hunger and thirst are not blessings, but great enemies, against which the nations of the eacth are battling every day. This world is a battie field. When we are hungry we desire food, and when we are thirsty we desire drink. th- ing but food for the hungry, nothing buat water for the thirsty. Gold is despised for bread. The desire of food to the hun- gry creates and increases the burning fever of death, The oppressed will use every en- deavor to obtain it. The great and good John Bright said: “He that withholds broad from the poor the nation will curse him. ‘To offer them riches is to mock at their misery.” Our Lord and Savior was a very pra:ti- cal preacher. In all eases as in this he presented the truth and worth of the gos- pel in such a way that it enforced its own conclusions. How to shew more clearly what I mean let us read the text again: “Blessed are they that hunger and thirst atter righteournes: for they shall be fill- ed; filled with joy and peace through be- lieving. The good Shepherd will lead the:a into green pastures and make them to lie down beside still waters: and they shall be fed with all the superabundance of the gospel feast. This text may serve to comfort the hearts of those who do hunger and thirst after righteousness. I doubt not that it is the grief of many that they cannot serve God better. Jesus says blessed are those: though thou hast not much righteousness as thou would like, yet thou are blessed because thou hungerest after it. The old saying is that actions are louder than words, but actions may be counterfeited for compul- sion. Desire is the best discovery of Ch tian graces. There are many forced Chris- tians, forced fruit, very beautiful, but af- fected at the core. Some Christians have nothing but desires, but it is highly impor- tant that those desires be put into effect. Let it be observed that hungering and thirsting after righteousness proceeds from love. Jf thou didst not love Christ thou couldst not desire Him. The doubts and fears to be fought against: Objecticns: If my hunger were of the right kind, then I could take comfort of it: but I fear it is counterfeit. Hypocrites have doxines. That I may the better settle a doubting Christian, I shall show the difference be- tween a true and false desire, spiritual and carnal hunger. 1, The hypecrite does not desire gracc on its own account, but only as a bridge to lead him over to heaven. ‘Let me die the death of the righteous.’ ‘The believer desires grace on its own ac- count, and Christ for Himself purely. 2. The hypocrite’s desire is conditional: he wants heaven and his sins; but Christ's conditions are opposed to sins. 3. The hypocrite’s Gesires are but desires and destitute of activity. Not so with the true Christian. Illustration: The eagle and its prey; he is hungry. True desire carries the soul swift to holy ordinance, com- munion, and those who take it not. 4. The hypocrite’s desires are transient, or like a hot fire. They are soon over. They commence under sorrow and affile- tien. When better all is over. True desire is constant. The Greek word is in the pa. ticiple. “Blessed are they that are hunger- ing; though they have righteousness, yet they are hungering for more.” |The hypocrite's desire is like the motton of a watch; {it soon runs down, but that of the believer ts Hike that of a breathing pulse—lasts as long as life. It is like the unextinguished fire of the temple, ever burning in holy affections. Objections: But my hunger after right- eousness is so weak J fear that it is not of the true kind. The pulse beats but weakly, yet if it does beat it shows there is life. Weak desires are not to be discouraged. The believer may estimate his spiritual stete by his judgment, as well as by his affections. Religion consists not in an en- deavor to flee from hell, or in strenuous struggles to attain heaven, but in loving and practicing goodness for itg own sake: so loving holiness and right’ to have perils; erdure sufferings and forego joys, if necessary, in their behalf. Objections: But, says the believer, I have not the earnest hunger that I once hai. Where is the blessedness? It is indeed a bad sign for a person to lose his appetiie. Spiritually it indicates a decay of grace. But it is a very good sign to bewall iis loss. “Ye shall be fed." A Kaffir boy, twelve years of age, was asked when he came to the miserable settlement of the Moravians which did he like best, his home or the Christian’s. At home he had meat and milk, here he could not get elther. Said he: “I wish to become a child of God, so I do not care how I have to live.” To test the sincerity of a number of poor, dis- tressed, starving beggars, a gentleman in Scotland opened a shop in a locality where they resided, and had a sign put over the door, which read as follows: “Walk in, take, eat and live.” The proprietor said to all who entered, “Well, what is your trouble?” “I am hungry.” “What is this?” “Bread.” “What do you know about it?” While one was debating its oricin, it« growth, &c.. he fainted and died he last rushed in like mad, seized the bread, ate and lived. So with the word of Rev. W. A. Ly whose name appeared on was Getained at his hotel on a sickness, but Rev. J. W. Hamulis cinnati reached the meeting jus 5. ram, t Cin- time in to All his place, and he gave an interesting talk on the topic of the eve “You have all acard of tho and thitst alter right William T. Ellis ot Bo. the “quiet hour, Many of us as beggars Sa sitent pr sang “True and then the Whole Hearted, lis then related some of reriences 2nd told of the hap: comes to these who are Chri which he called on Mr. H Boston to sing “We Shall Sec Him Face to During the “quiet hour” there was no lack of interest, almost every one in the chureh participating in the service. The meting closed with the singing of “Sweet Peace, the Gift of Goo'’s Love,” and the pronouncing of tne benediction by the pas- tor of the caurch. CHURCH OF THE COVENANT. A stirring meeting was held last night at the Chureh of the Covenant, corner of Connecticut avenue and N west, the general topic be the Spiritual Life.” The meeting opened with a prayer and praise service, Rev. J. .T. Kelly, D. D., of the Fourth Presby- terian Church presiding, instead of the Rev, Teunis S. Hamlin, D. D., as previous- ly announced. ‘The first address was by Ciarence A. Barbour of Rochester, Mr. Barbour’s Address. Mr. Barbour said: For deepening the spiritual life the means are manifold. I cannot hope to touch more than a single phase of the subject—only one out ef many means. This can be safely said: A spiritual life, which is liv- ed victoriously for the Lord Jesus, will ever become more strong and deep. I love to think ef the Christian religion as a mill- tary religion, one in which the elements of battle and of victory are found. The Bible is a book of pe but also a book of war. The war song sounds from many of its pages. Not always are its in men of beace—Joshua, David, Blijah, These Were Lot men whose lives floated on in a peacetul current. The angels at hle- t the birth of the Savior dd indecd Peace on earth, good will toward Peter but that same Savior whose birth the angels heralded said: “I came not to send peace, but a sword.” Ip its de: tion of the Christian life the much io say of conflict, conques s Surely it is well that this is so re are -hords in the human heart that vibrate to these words alone and from them com: the Strains: of inap’ ne my he conflict in sp ritual life hat which is born of Go and “the world.” Let us mention th wrong ¢ ytio. the meaning ef t phra 5 three which the Apostle John mean when he sa: ‘Love not the world.” He does not mezn the world of ature, with its trees, and grass, and flowers, and sunshine. I pity the man who can go from the dusty and crowded city to the green fields and quiet of the cou and not have his soul thrilled with the beauty of the werld in which God has placed him. The one who can look upon the mighty forests without having his whole nature respond to the voice of God is not rightly consti- tuted. The one who can look upon the sea and not be drawn nearer to God is out of touch with the voice of in nat The apostle docs not mean. fellow men when he says tthe world.” The hermit life is a coward life. The Bible nowhere prombits love toward our fellow men. True, human love is ele- vating, ennobling. God would not take our love frcm those about us. John does not ncan either our vocation, our trade, our occupation. But it is easy to say what ..a eapression does not mean. Now, wi dices it mean? The thing or combina- tion of things in the individual Mfe which tends to draw the heart away from God to usurp God's place, to set itself as the chief end of life and the chief object of worship. With such a definition, no one can deny that there is conflict between that which is bora of and the world. His confiict victory ts possible, for we are assured, “whoever is born of God over ccmeth the world.” At the close of our long and cruel war there marched down this magnificent avenue veterans, all pow- der blackened and dusty, carrying the dear old shct-torn flags—flags which, thank God, wave today over a united country. people shouted the'r welcome with cheer upon cheer to those who had conquered on the field of battle. Ah, what a greater re- view is coming when’ the armies of the uriverse shall march in great review be. fcre the Great Commander. When stanl- ards shall be Jowered to Him, and on that day he shall say: “Ye are my well beloved; ye who have overcome.” ‘The Scripiure gives us means of victory. Faith enables us to conquer by giving up the conviction Mcessary to progress, by assuring us of certain triumph. Dr. C. L. Work of Cincinnati second speaker. Mr. Work’s Address, Mr. Work said: The fullness of spiritual life lies in Jesus Christ. It is from him that we get our spiritual life. Deepening the spiritual life means the clearing away of the rubbish and a removing of all the olisiacles which lie in the way of the Holy Sy pessession of all our power scul, our minds, our wills, We cannot for one moment + there is any halting or hesitan part of the Holy Spirit in the m leading men and women exc may be cause for it on the 5 and women themselves. In leadership is involved full was the "s complete y on the spirit's surrender on cur part. We are not our own, ies, our spirits, ard all powers of both the Lord's. I have nor: to a single thought that is not suggested by the spirit. I must be as fully at the dis- posal of the spirit as wss Paul, when, on his second m jonary tour, he d to go into Bythinia, but the spirit sent him the put over Into Macedonia. It is only with surrendered life that the spirit can whatever He may please as mi; by Him to be necessary for the adv ment of H It was into the surrendered life of Paul that the spirit put that stormy voyage on the Medi- terranean with shipwreck on the Island of Malta. Into that life He put also the rod, the stoning, the Phillipian jail, with its midnight song, and finally beheadment on the bank of the Tiber. But what man ever trod the earth that was the instru- ment in the hand of God in lifting the world nearer to heaven than the once suf- fering but now gloriously sainied Paul? Leadership of the spirit involves His choice of Hfe’s work and conditions for the saints. The undisputed leadership of the Hély Ghost will result in a deepening of the spiritual life of God’s people. We sre exhorted in the Scriptures not to quench the spirit. We are exhorted to desist from all actions, states and condi- tions of soul as would hinder the spirit from doing His work in and upon us, and threugh us in our religious life. We need in our churches and in our individual lives a good old-fashioned outpouring of the Hely Ghost. We need such revivals in this country as swept over Scotland in the eighteenth century, and in our own land in the first part of this century. In those days men and women fell down before the preached word as if cut down in battle. The Presbyterian Church was born in revival under the preachings of Calvin and Knox in Edinburgh; the Methodist Church grew out of a revival under the preaching of the Wesleys; the Cumberland Presby- terian Church grew out of a revival in the esrly part of this century in the south; the Lutheran Church grew out of a revival under the preaching of Luther, and so the world has been blessed by the state of re- lgious fervor known as revival. We need a higher grace of spiritual life in order that we may have more power with God and man. We need it that we may have revival: we need it that we m do bet- ter work in the line of missions; we need ‘t that we may live in the spiritual life, for hout it we shall surely die. meeting was closed with “a quiet a prayer service—conducted by Rev. is . Ottman of Newark, N. J, “quiet hour” was regarded as one of the